TRV
Translation
King James Version
Turn us again, O LORD God of hosts, cause thy face to shine; and we shall be saved.
Complete Jewish Bible
ADONAI, God of armies, restore us! Make your face shine, and we will be saved.
Berean Standard Bible
Restore us, O LORD God of Hosts; cause Your face to shine upon us, that we may be saved.
American Standard Version
Turn us again, O Jehovah God of hosts; Cause thy face to shine, and we shall be saved.
World English Bible Messianic
Turn us again, LORD God of Hosts. Cause your face to shine, and we will be saved.
Geneva Bible (1599)
Turne vs againe, O Lord God of hostes: cause thy face to shine and we shalbe saued.
Young's Literal Translation
O Jehovah, God of Hosts, turn us back, Cause Thy face to shine, and we are saved!
In the KJVVerse 15,218 of 31,102
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Commentary on Psalms 80 verses 8–19
8 ¶ Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it.
9 Thou preparedst room before it, and didst cause it to take deep root, and it filled the land.
10 The hills were covered with the shadow of it, and the boughs thereof were like the goodly cedars.
11 She sent out her boughs unto the sea, and her branches unto the river.
12 Why hast thou then broken down her hedges, so that all they which pass by the way do pluck her?
13 The boar out of the wood doth waste it, and the wild beast of the field doth devour it.
14 Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine;
15 And the vineyard which thy right hand hath planted, and the branch that thou madest strong for thyself.
16 It is burned with fire, it is cut down: they perish at the rebuke of thy countenance.
17 Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself.
18 So will not we go back from thee: quicken us, and we will call upon thy name.
19 Turn us again, O LORD God of hosts, cause thy face to shine; and we shall be saved.
The psalmist is here presenting his suit for the Israel of God, and pressing it home at the throne of grace, pleading with God for mercy and grace for them. The church is here represented as a vine (Psa 80:8, Psa 80:14) and a vineyard, Psa 80:15. The root of this vine is Christ, Rom 11:18. The branches are believers, Joh 15:5. The church is like a vine, weak and needing support, unsightly and having an unpromising outside, but spreading and fruitful, and its fruit most excellent. The church is a choice and noble vine; we have reason to acknowledge the goodness of God that he has planted such a vine in the wilderness of this world, and preserved it to this day. Now observe here,
I. How the vine of the Old Testament church was planted at first. It was brought out of Egypt with a high hand; the heathen were cast out of Canaan to make room for it, seven nations to make room for that one. Thou didst sweep before it (so some read Psa 80:9), to make clear work; the nations were swept away as dirt with the besom of destruction. God, having made room for it, and planted it, cause it to take deep root by a happy establishment of their government both in church and state, which was so firm that, though their neighbours about them often attempted it, they could not prevail to pluck it up.
II. How it spread and flourished. 1. The land of Canaan itself was fully peopled. At first they were not so numerous as to replenish it, Exo 23:29. But in Solomon's time Judah and Israel were many as the sand of the sea; the land was filled with them, and yet such a fruitful land that it was not over-stocked, Psa 80:10. The hills of Canaan were covered with their shadow, and the branches, though they extended themselves far, like those of the vine, yet were not weak like them, but as strong as those of the goodly cedars. Israel not only had abundance of men, but those mighty men of valour. 2. They extended their conquests and dominion to the neighbouring countries (Psa 80:11): She sent out her boughs to the sea, the great sea westward, and her branches to the river, to the river of Egypt southward, the river of Damascus northward, or rather the river Euphrates eastward, Gen 15:18. Nebuchadnezzar's greatness is represented by a flourishing tree, Dan 4:20, Dan 4:21. But it is observable here concerning this vine that it is praised for its shadow, its boughs, and its branches, but not a word of its fruit, for Israel was an empty vine, Hos 10:1. God came looking for grapes, but, behold, wild grapes, Isa 5:2. And, if a vine do not bring forth fruit, no tree so useless, so worthless, Eze 15:2, Eze 15:6.
III. How it was wasted and ruined: "Lord, thou hast done great things for this vine, and why shall it be all undone again? If it were a plant not of God's planting, it were not strange to see it rooted up; but will God desert and abandon that which he himself gave being to?" Psa 80:12. Why hast thou then broken down her hedges? There was a good reason for this change in God's way towards them. This noble vine had become the degenerate plant of a strange vine (Jer 2:21), to the reproach of its great owner, and then no marvel if he took away its hedge (Isa 5:5); yet God's former favours to this vine are urged as pleas in prayer to God, and improved as encouragements to faith, that, notwithstanding all this, God would not wholly cast them off. Observe, 1. The malice and enmity of the Gentile nations against Israel. As soon as ever God broke down their hedges and left them exposed troops of enemies presently broke in upon them, that waited for an opportunity to destroy them. Those that passed by the way plucked at them; the board out of the wood and the wild beast of the field were ready to ravage it, Psa 80:13. But, 2. See also the restraint which these cruel enemies were under; for till God had broken down their hedges they could not pluck a leaf of this vine. The devil could not hurt Job so long as God continued the hedge round about him, Job 1:10. See how much it is the interest of any people to keep themselves in the favour of God and then they need not fear any wild beast of the field, Job 5:23. If we provoke God to withdraw, our defence has departed from us, and we are undone. The deplorable state of Israel is described (Psa 80:16): It is burnt with fire; it is cut down; the people are treated like thorns and briers, that are nigh unto cursing and whose end is to be burned, and no longer like vines that are protected and cherished. They perish not through the rage of the wild beast and the boar, but at the rebuke of thy countenance; that was it which they dreaded and to which they attributed all their calamities. It is well or ill with us according as we are under God's smiles or frowns.
IV. What their requests were to God hereupon. 1. That God would help the vine (Psa 80:14, Psa 80:15), that he would graciously take cognizance of its case and do for it as he thought fit: "Return, we beseech thee, O Lord of hosts! for thou hast seemed to go away from us. Look down from heaven, to which thou hast retired, - from heaven, that place of prospect, whence thou seest all the wrongs that are done us, that place of power, whence thou canst send effectual relief, - from heaven, where thou hast prepared thy throne of judgment, to which we appeal, and where thou hast prepared a better country for those that are Israelites indeed, - thence give a gracious look, thence make a gracious visit, to this vine. Take our woeful condition into thy compassionate consideration, and for the particular fruits of thy pity we refer ourselves to thee. Only behold the vineyard, or rather the root, which thy right hand hath planted, and which therefore we hope thy right hand will protect, that branch which thou madest strong for thyself, to show forth thy praise (Isa 43:21), that with the fruit of it thou mightest be honoured. Lord, it is formed by thyself and for thyself, and therefore it may with a humble confidence be committed to thyself and to thy own care." As for God, his work is perfect. What we read the branch in the Hebrew is the son (Ben), whom in thy counsel thou hast made strong for thyself. That branch was to come out of the stock of Israel (my servant the branch, Zac 3:8), and therefore, till he should come, Israel in general, and the house of David in particular, must be preserved, and upheld, and kept in being. He is the true vine, Joh 15:1; Isa 11:1. Destroy it not for that blessing is in it, Isa 65:8. 2. That he would help the vine-dresser (Psa 80:17, Psa 80:18): "Let thy hand be upon the man of thy right hand," that king (whoever it was) of the house of David that was now to go in and out before them; "let they hand be upon him, not only to protect and cover him, but to own him, and strengthen him, and give him success." We have this phrase, Ezr 7:28, And I was strengthened as the hand of the Lord my God was upon me. Their king is called the man of God's right hand as he was the representative of their state, which was dear to God, as his Benjamin, the son of his right hand, as he was president in their affairs and an instrument in God's right hand of much good to them, defending them from themselves and from their enemies and directing them in the right way, and as he was under-shepherd under him who was the great shepherd of Israel. Princes, who have power, must remember that they are sons of men, of Adam (so the word is), that, if they are strong, it is God that has made them strong, and he has made them so for himself, for they are his ministers to serve the interests of his kingdom among men, and, if they do this in sincerity, his hand shall be upon them; and we should pray in faith that it may be so, adding this promise, that, if God will adhere to our governors, we will adhere to him: So will not we go back from thee; we will never desert a cause which we see that God espouses and is the patron of. Let God be our leader and we will follow him. Adding also this prayer, "Quicken us, put life into us, revive our dying interests, revive our drooping spirits, and then we will call upon thy name. We will continue to do so upon all occasions, having found it not in vain to do so." We cannot call upon God's name in a right manner unless he quicken us; but it is he that puts life into our souls, that puts liveliness into our prayers. But many interpreters, both Jewish and Christian, apply this to the Messiah, the Son of David, the protector and Saviour of the church and the keeper of the vineyard. (1.) He is the man of God's right hand, to whom he has sworn by his right hand (so the Chaldee), whom he has exalted to his right hand, and who is indeed his right hand, the arm of the Lord, for all power is given to him. (2.) He is that son of man whom he made strong for himself, for the glorifying of his name and the advancing of the interests of his kingdom among men. (3.) God's hand is upon him throughout his whole undertaking, to bear him out and carry him on, to protect and animate him, that the good pleasure of the Lord might prosper in his hand. (4.) The stability and constancy of believers are entirely owing to the grace and strength which are laid up for us in Jesus Christ, Psa 68:28. In him is our strength found, by which we are enabled to persevere to the end. Let thy hand be upon him; on him let our help be laid who is mighty; let him be made able to save to the uttermost and that will be our security; so will not we go back from thee.
Lastly, The psalm concludes with the same petition that had been put up twice before, and yet it is no vain repetition (Psa 80:19): Turn us again. The title given to God rises, Psa 80:3, O God! Psa 80:7, O God of hosts! Psa 80:19, O Lord (Jehovah) God of hosts! When we come to God for his grace, his good-will towards us and his good work in us, we should pray earnestly, continue instant in prayer, and pray more earnestly.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–19. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 80
"Let Your hand be upon the Man of Your right hand, and upon the Son of Man whom You have strengthened Yourself" [Psalm 80:17]. "And we depart not from You....You will quicken us, and Your Name we will invoke" [Psalm 80:18]. You shall be sweet to us, "You will quicken us." For aforetime we did love earth, not You: but You have mortified our members which are upon the earth. [Colossians 3:5] For the Old Testament, having earthly promises, seems to exhort that God should not be loved for nought, but that He should be loved because He gives something on earth. What do you love, so as not to love God? Tell me. Love, if you can, anything which He has not made. Look round upon the whole creation, see whether in any place you are held with the birdlime of desire, and hindered from loving the Creator, except it be by that very thing which He has Himself created, whom you despise. But why do you love those things, except because they are beautiful? Can they be as beautiful as He by whom they were made? You admire these things, because you see not Him: but through those things which you admire, love Him whom you see not. Examine the creation; if of itself it is, stay therein: but if it is of Him, for no other reason is it prejudicial to a lover, than because it is preferred to the Creator. Why have I said this? With reference to this verse, brethren. Dead, I say, were they that did worship God that it might be well with them after the flesh: "For to be wise after the flesh is death:" [Romans 8:6] and dead are they that do not worship God gratis, that is, because of Himself He is good, not because He gives such and such good things, which He gives even to men not good. Money will you have of God? Even a robber has it. Wife, abundance of children, soundness of body, the world's dignity, observe how many evil men have. Is this all for the sake of which thou dost worship Him? Your feet will totter, you will suppose yourself to worship without cause, when you see those things to be with them who do not worship Him. All these things, I say, He gives even to evil men, Himself alone He reserves for good men. "You will quicken us;" for dead we were, when to earthly things we did cleave; dead we were, when of the earthly man we did bear the image. "You will quicken us;" You will renew us, the life of the inward man You will give us. "And Your Name we will invoke;" that is, You we will love. You to us will be the sweet forgiver of our sins, You will be the entire reward of the justified. "O Lord God of virtues, convert us, and show Your face, and we shall be whole" [Psalm 80:20].
Augustine of HippoAD 430
IN ANSWER TO THE JEWS 6:7
Psalm 79 [LXX] is similarly titled "For the things that shall be changed." In this psalm, among other things, is written, "look down from heaven and see; visit this vineyard and perfect what your right hand has planted and on the son of man whom you have confirmed for yourself." This is the vineyard of which it is said, "You have brought a vineyard out of Egypt." Christ did not plant another; by his coming he changed that one into a better vineyard. Accordingly, we find in the Gospel: "He will utterly destroy those evil men, and will let out the vineyard to other vine dressers." The Gospel does not say, "He will uproot and will plant another," but "this same vineyard he will let out to other vine dressers." The city of God and congregation of the children of promise must be filled with the same community of saints by the death and succession of mortal beings and at the end of the world will receive its due immortality in all people. This same thought is expressed differently by means of the fruitful olive tree in another psalm, which says, "But I as a fruitful olive tree in the house of God, have hoped in the mercy of God forever, yea, for ever and ever." It was not because the unbelievers and the proud had been broken away and the branches were on that account unfruitful and the wild olive of the Gentiles was ingrafted that the root of the patriarchs and prophets died. Isaiah says, "For if your people, O Israel, shall be as the sand of the sea, a remnant of them shall be saved," but through him about whom the psalm says, "and on the son of man whom you have confirmed for yourself," and about whom is reiterated, "Let your hand be on the man of your right hand: and on the son of man whom you have confirmed for yourself. And we depart not from you." Through this Son of man, Christ Jesus, and from his remnant, that is, the apostles and the many others from among the Israelites who have believed in Christ as God, and with the increasing number of Gentiles, the holy vineyard is being completed. Thus, in the passing of the old rites and in the institution of the new, the title of the psalm, "For the things that shall be changed," is fulfilled.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 80:19 serves as the climactic and most fervent plea within a national lament, articulating Israel's desperate cry for profound divine intervention and comprehensive restoration. From a people facing severe hardship and spiritual decline, the psalmist appeals to God, the supreme ruler of all creation, for renewed favor and deliverance from their dire circumstances. This verse encapsulates an urgent yearning for God's manifest presence and blessing, expressing the foundational belief that only through His radiant countenance can true salvation, holistic well-being, and spiritual flourishing be fully realized.
CONTEXT
Literary Context: Psalm 80 is structured as a communal lament, a heartfelt prayer of a nation in distress, likely grappling with military defeat, exile, or profound national suffering. Its powerful structure is defined by a recurring refrain that intensifies with each repetition: "Turn us again, O God; cause thy face to shine, and we shall be saved" (Psalms 80:3 and Psalms 80:7). The psalm opens with an evocative appeal to the "Shepherd of Israel" (Psalms 80:1), recalling God's faithful care in the past. A significant portion of the psalm (verses 8-16) employs the vivid metaphor of Israel as a vine, brought out of Egypt and carefully planted, but now ravaged and broken, a poignant depiction of their current desolation. Verse 19, the final iteration, escalates the address to "O LORD God of hosts," underscoring the ultimate and absolute authority to whom this desperate and comprehensive plea is directed.
Historical & Cultural Context: While the precise historical backdrop for Psalm 80 remains a subject of scholarly debate, it unequivocally reflects a period of profound national suffering, possibly the devastating Assyrian or Babylonian invasions, or a significant military defeat that brought the nation to its knees. In ancient Israel, such calamities were frequently interpreted as divine judgment, a consequence of covenant unfaithfulness. The majestic title "LORD God of hosts" (Hebrew: Yahweh Elohim Sabaoth) carries immense significance. "Hosts" (Sabaoth) refers to heavenly armies, celestial bodies, or all creation, emphasizing God's supreme power and sovereignty over all forces, both spiritual and earthly. This title would have been invoked particularly in times of war or national crisis, appealing to God as the ultimate divine warrior and commander. The concept of God's "face shining" upon someone was a deeply rooted cultural expression of divine favor, blessing, and protection, akin to a benevolent king bestowing grace upon his subjects. This imagery finds its most famous expression in the priestly blessing of Numbers 6:25, signifying life, peace, and prosperity.
Key Themes: This verse powerfully encapsulates several core themes prevalent throughout Psalm 80 and the broader Old Testament narrative. The primary theme is Divine Restoration and Repentance, conveyed by the Hebrew verb shûwb ("turn us again"). This word carries a rich dual meaning: God's sovereign act of restoring His people to their former state of blessing and the people's reciprocal need to "turn back" or repent towards God. It highlights the dynamic interplay between divine initiative and human response in the process of spiritual renewal. Another crucial theme is God's Sovereign Power, profoundly emphasized by the majestic title "O LORD God of hosts." This appellation reminds the petitioners that they are appealing to the absolute ruler of the cosmos, capable of orchestrating any deliverance and reversing any misfortune. Finally, the theme of The Blessing of God's Presence and Favor is central to "cause thy face to shine." This imagery signifies God's active approval, protection, and the outpouring of His grace, which is understood as the prerequisite for true "salvation"—a comprehensive term encompassing deliverance, well-being, and flourishing in every aspect of life. This echoes the profound desire for God's manifest presence seen throughout the Psalms, such as in Psalm 4:6.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 80:19, as the climax of the psalm's refrain, employs several powerful literary devices that amplify its emotional and theological impact. The most prominent is Repetition, as this verse is the third and most intensified iteration of the plea found earlier in Psalms 80:3 and Psalms 80:7. This repetition serves to emphasize the urgency, desperation, and central importance of the request for divine restoration. The escalating address from "O God" to "O God of hosts" to "O LORD God of hosts" demonstrates a powerful form of Climax or Gradation, building intensity and reverence in the appeal, culminating in the most comprehensive divine title. The phrase "cause thy face to shine" is a vivid example of Anthropomorphism, attributing a human characteristic (a face that shines) to God, making His divine favor and presence more relatable and tangible. This imagery also functions as Symbolism, where the shining face symbolizes divine blessing, grace, and life, while its absence implies judgment or abandonment. The entire verse, within the broader context of the psalm, is a profound Lament, a genre of prayer that expresses deep sorrow, distress, and a fervent plea for help, often accompanied by an appeal to God's character and His faithful actions in the past.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 80:19 stands as a powerful testament to the biblical understanding of salvation as inextricably linked to God's active presence and favor. It underscores the profound truth that human flourishing, deliverance from distress, and spiritual renewal are not achieved through human effort alone but are entirely dependent on God's sovereign initiative and benevolent disposition. The plea for God to "turn us again" highlights the biblical concept of teshuvah (repentance and return), recognizing that while God initiates restoration, it often involves a turning of His people back to Him in faith and obedience. The invocation of "LORD God of hosts" affirms God's absolute power and authority over all circumstances, reminding us that no situation is beyond His capacity to redeem and transform. Ultimately, the verse teaches that true "salvation" is a holistic experience of well-being that flows directly from the light of God's shining face—His grace, protection, and life-giving presence, which dispels the darkness of suffering and sin. This comprehensive salvation encompasses every dimension of human need, from spiritual reconciliation to physical deliverance and communal flourishing.
REFLECTION AND APPLICATION
Psalms 80:19 offers a timeless and profound model for prayer and spiritual posture in times of personal, communal, or national distress. It calls us to a deep recognition of our utter dependence on God's sovereign grace and power. When faced with overwhelming challenges, whether spiritual dryness, relational brokenness, societal turmoil, or personal suffering, this verse teaches us to direct our gaze upward, appealing to the "LORD God of hosts" with unwavering faith in His ability to intervene decisively. Our primary desire, like the psalmist's, should not merely be for the removal of hardship, but for the restoration of God's manifest presence and favor in our lives. To "cause thy face to shine" upon us means to seek His approval, His guidance, and His active blessing above all else, understanding that true "salvation"—a holistic sense of peace, purpose, and deliverance—flows directly from His radiant presence. This plea also implicitly calls us to profound self-examination and repentance, prompting us to ask if our own turning away from God has contributed to our predicament, and whether we are truly ready to "turn again" to Him in obedience, trust, and renewed devotion. It reminds us that our deepest need is not merely for circumstances to change, but for God Himself to be intimately present and actively gracious.
Questions for Reflection
FAQ
What does "LORD God of hosts" mean?
Answer: The title "LORD God of hosts" (Hebrew: Yahweh Elohim Sabaoth) is one of the most majestic and powerful designations for God in the Old Testament. "LORD" (Yahweh) is God's covenant name, revealing His personal, relational, and unchanging nature. "God" (Elohim) is the general term for deity, emphasizing His power and creative authority. "Hosts" (Sabaoth) refers to armies or multitudes, encompassing both the celestial armies of angels and the stars of the heavens, or even all created things. Therefore, "LORD God of hosts" signifies God as the supreme commander of all heavenly and earthly forces, the sovereign ruler of the universe, and the ultimate divine warrior. Invoking this title, as in Psalms 24:10, is an appeal to His absolute power, unparalleled might, and ultimate authority to intervene decisively in any situation.
How is "cause thy face to shine" related to "salvation"?
Answer: The phrase "cause thy face to shine" is a profound expression of seeking God's active favor, blessing, and manifest presence. In ancient Near Eastern thought, a king's shining face indicated his approval and benevolence, bringing life and prosperity to his subjects. Conversely, a hidden or angry face signified displeasure and potential judgment. When God's "face shines" upon His people, it means He is actively bestowing His grace, protection, and life-giving presence. This divine favor inherently brings about "salvation," which in the biblical sense (Hebrew: yasha') is a comprehensive term encompassing not just spiritual deliverance from sin, but also physical healing, protection from enemies, prosperity, and overall well-being and flourishing. As seen in the priestly blessing of Numbers 6:25, God's shining face is directly linked to His grace and peace, which are foundational to true and holistic salvation.
Does "Turn us again" imply human repentance or divine action?
Answer: The Hebrew verb shûwb ("turn us again") carries a rich dual meaning, encompassing both divine action and human response. On one hand, it is a desperate plea for God to "turn" or restore His people from their state of distress and judgment back to a state of favor and blessing. This emphasizes God's sovereign power to initiate restoration, a divine turning towards His people. On the other hand, the same verb is frequently used in the Old Testament to mean "to return" or "to repent" (e.g., Jeremiah 24:7). Thus, while the psalmist cries out for God's restorative hand, there is an implicit understanding that such divine turning often accompanies or calls for the people's own turning back to God in repentance, obedience, and renewed covenant faithfulness. It's a dynamic interplay where God's grace enables and invites human turning.
CHRIST-CENTERED FULFILLMENT
Psalms 80:19 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The desperate plea to "Turn us again, O LORD God of hosts" is answered definitively in Him, for Jesus is the one who truly turns humanity back to God. Through His atoning work on the cross, He reconciles a broken and alienated humanity to the Father, bridging the chasm of sin and death (2 Corinthians 5:19). He embodies the very "LORD God of hosts," possessing all authority in heaven and on earth (Matthew 28:18), demonstrating divine power over sin, sickness, and death. Furthermore, Jesus is the radiant manifestation of God's glory, the one through whom God's "face shines" most brightly upon humanity. He is the "light of the world" (John 8:12), the "radiance of God's glory and the exact representation of His being" (Hebrews 1:3), perfectly revealing the Father's benevolent countenance. It is through His life, death, and resurrection that the comprehensive "salvation" longed for by the psalmist is fully realized. In Christ alone, we are truly saved—delivered from sin's dominion, reconciled to God, and granted eternal life (Acts 4:12). He is the ultimate answer to Israel's cry for restoration and the source of everlasting divine favor and flourishing.